re

so run that we may obtain ;" to " press towards the mark, for the prize of the high calling of God."

66

All these are ways of speaking, which clearly canvey the idea of earnestness and exertion; and imply the necessity of labouring, in order to enter into heavenly Rest. St. Paul indeed, in his own case, strongly asserts this necessity; for we find him saying: “I therefore so run, not as uncertainly; so fight I, not as one that beateth the air; but I keep under my body and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a cast-way."b

But while it is thus maintained that without labouring, we cannot enter into heaven; let us not suppose, that any countenance is given to the notion, that man is able to procure his own salvation. Far be such a thought from us. altogether of God. He has wrought it for us, and given it to us." Death is the wages," the due desert and merited earning of sin: but "eternal life is the Gift of God" not earned, not merited by man; but freely given to him of God. "God bath given to us eternal

Salvation is the work and the gift

life; and this life is in his Son." All the merit of our Salvation is in Jesus Christ. His sufferings and obedience unto death, were the procuring cause of it. His blood was the price of it. Even the Faith, by which we apply it to ourselves, is his gift. From first to last, Salvation is of grace, he justifies us freely: bestows on us the blessings of the Gospel "without money, aud without price;" and "works in us, both to will and to do,

b 1 Cor. ix. 26, 27.

of his good pleasure." Man's works, merits, obedience, have, in this respect, nothing to do with his Salvation. It is given not to him who worketh, but to him "who believeth on him, that justifieth the ungodly."c But does not this statement go too far, and prove too much? If we be thus saved, freely by grace, through faith, and not by our own works and doings, where is the necessity of that labour, which I am recommending? If heaven be given to us solely through the merits and mediation of Jesus Christ, what occasion is there for our labouring in order to our entering into that rest? Or indeed if it be through faith, that we enter in at all, how can we be said in any degree to labour? These are questions which can be readily answered; and which involve in them no real contradiction or difficulty. Let me remind you what the Christian life, or the life of faith, is. It is a course of thinking and acting, directly contrary to all our natural ideas, desires, and propensities. It requires us to walk, not by sight, not by sense which we are all prone to do; but by faith," as seeing him, who is invisible," and living on the word and promise of an unseen Saviour. It requires us to keep this faith in constant and lively exercise; when we are prone to distrust and unbelief. It commands us to be humble and lowly in our own conceit, when we are naturally, proud and high-minded. It requires us to crucify the flesh, when we are prone to indulge it; to mortify the deeds of the body, when we are disposed to gratify them; to abolish the whole body of sin, when we are inclined to spare and favour it, e Romans, iv. 6. 12

VOL. II.

It bids us daily to deny ourselves and to take up our cross, when we love to please ourselves and to avoid the cross It commands us not to love the world, and the things of the world, when we naturally love nothing so well. It enjoins us not to fear man, not to value his favour, not to regard his anger and reproach, nor to he led away by his example, when we are naturally disposed to do all these things.-This is what the life of faith requires and need I ask, whether much labour is necessary, for enabling us thus to oppose all our natural ideas, and to act directly contrary to all our natural inclinations? Does it require no exertion, rather does it not require great and constant exertion, thus to swim against the stream, to stem the powerful torrent of inbred corruption, and so to overcome the course of this present evil world, as to be enabled not only to make a stand against it, but even to move in an opposite direction? Let those who are making the trial, be asked the question. Say to those, who are now living the life of faith; who while they are trusting to be saved by grace through faith, are yet striving to bring the body under, and to keep it in subjection; who are endeavouring to overcome their natural love and fear of the world; who are aiming to submit their will, in all things to God's will, and to bring every thought into subjection to the obedience of Christ; who are wrestling against principalities, against powers, against the rulers of the darkness of this world; against spiritual wickedness in high places."-Say to such persons; "what think you of this matter?" Is there

much labour required in doing these things? Do you

find the life of faith an easy work?' They will tell you, that thus to live by faith, is the most difficult of works: that it requires great and continual labour, unwearied diligence, unceasing watchfulness; and that without this labour, and diligence, and watchfulness, they would findit impossible to keep their ground, much less to make any progress in the way to heaven. This is the

testimony, which such persons will give. And such are the only persons, whose testimony can be of any value in the case; for they only, who have made trial of the way of faith, can tell us what it is, and what labour is requisite for walking in it. On their testimony then, as well as on the general, testimony of Scripture, we fully conclude, that, without labour, we can never enter into tha..rest, which "remaineth for the people of God." shew,

II. That thisHeavenly Rest, when we shall have entered into it, will abundantly repay us for all our labour.

We know not at present, how great will be the hap piness of heaven: neither is it probable that at present We could comprehend it. The Bible, indeed, to give us some ideas of it, describes it by such things as are suited to our understandings. Hence we find it set forth as a kingdom," "a Throne," "a Crown," "an incorruptible Inheritance," an "exceeding weight of Glory." But perhaps, there is no way of describing it, which gives to us more clear and solid notions on the subject, than this used in the text. When heaven, is said to be a place of Rest, we can understand something of what is meant. When we read that, "Bles-. sed are the dead which die in the Lord; for they rest

from their labours ;" we can form some notions of what this blessedness will be, because we can understand what the labours are, from which they will rest.

In the first place, they will rest from their bodily labours. What is the life of a very large part of mankind, but a continued succession of toil and labour ? From the cradle to the grave, they work hard for a subsistence : 66 they rise up early, and late take rest, and cat the bread of carefulness." This however, is but a

Under this

part of what is meant by bodily labours. expression, we may reckon all those sufferings, of every kind, to which the body is liable, and under which it so often labours. Hunger and thirst, cold and heat, pain and sickness, the infirmities of age, and the approaches of death, are among those evils, under which we here groan, being burdened. But from these evils there shall be an everlasting deliverance in heaven. There shall be a rest from all these labours. "There

shall be no more death; neither shall there be any more pain." The body shall be raised incorruptible; no longer subject to sickness or decay. It shall hunger no more, neither thirst any more; neither shall the beat nor sun smite it." It shall be fashioned like unto Christ's glorious body; and be thoroughly fitted for a heavenly and never-ending life.

Secondly, there will be a rest from all the labours of the mind. Under this head, are included those numerous afflictions, which now fall upon our minds, weigh down our spirits, and are far heavier to be borne, than even those which affect the body. How many and deep are the sorrows, which are now occasioned by worldly